宗鏡錄 48

English (machine translation) 48

Language: English

48.1

Compiled by Chan Master Zhijue, Yanshou, Abbot of Huiri Yongming Temple

48.2

Now, the teaching of the three natures encompasses the myriad dharmas. Under which nature is the eighth consciousness subsumed? Roughly how many stages are there?

Answer: The treatise says: 'Because all contaminated seeds are not distinct in substance from the maturation consciousness, they are subsumed under the indeterminate nature. Because cause and fruition both possess wholesome and other natures, they are also called wholesome and so forth. Because all uncontaminated seeds are not subsumed under the nature of the maturation consciousness, and because cause and fruition are both subsumed under the wholesome nature, they are called exclusively wholesome.' The commentary explains: 'Because these contaminated seeds are not distinct in substance from the root eighth consciousness, their category of nature is the same, being exclusively indeterminate. But the dharmas they can produce and are produced by extend to all three natures, wholesome and the rest. That is, these seeds originally can perfume the causes of active manifestations, and their subsequently produced fruitions of active manifestations also extend to the three natures; therefore it is said that "cause and fruition both possess wholesome and other natures"—this is stated from the perspective of functional distinctions, not from the perspective of substance; in substance they are exclusively indeterminate. This is stated with respect to contaminated seeds. If they are uncontaminated seeds, because they are not subsumed under the nature of maturation, they are not indeterminate. Their substance and nature do not accord with the substance of the root consciousness; since their substances are not the same, they cannot be mutually identical. Furthermore, their categories of nature differ: antidote and what is remedied, contaminated and uncontaminated, are distinct; hence they cannot be mutually identical.'

48.4

Question: Since the uncontaminated does not take the name of indeterminate nature from the consciousness, what nature is it?

48.5

Answer: Because cause and fruition are both subsumed under the wholesome nature, it is called exclusively wholesome. By nature, all uncontaminated dharmas accord with principle and conflict with transmigration; they are neither unwholesome nor indeterminate. Furthermore, the Mahāyānasaṃgraha says: 'However, the eighth consciousness has in total two stages: 1. The contaminated stage, subsumed under the indeterminate nature, associating solely with the five dharmas of contact and the rest, taking as its object only the previously described appropriated loci. 2. The uncontaminated stage, subsumed exclusively under the wholesome nature, associating with twenty-one mental factors: namely, the five omnipresent, the five particular-state, and the eleven wholesome [factors]. Because it constantly associates with all minds; because it constantly delights in realizing and knowing the observed objects; because it constantly maintains and settles the observed objects; because it constantly and clearly recollects previously experienced objects; because the World-Honoured One never has an unfocused mind; because it constantly discerns all dharmas; because extremely pure faith and the rest constantly associate with it; because it is free of defilement; and because it is free of distraction. This [stage] also associates solely with equanimity feeling, because it evolves spontaneously, constantly, and with equanimity at all times; taking all dharmas as its focal objects, because the mirror-like wisdom universally cognizes all dharmas.'

48.6

Question: In the root consciousness at all times, is there interruption or no interruption? Does it determinately take internal objects or determinately take external objects?

48.7

Answer: From beginning to end, this consciousness does not have a single kṣaṇa of interruption; it perceives both internal and external [objects]. The Yogācārabhūmiśāstra says: 'The ālayavijñāna has no interruption at any time. The characteristics of the vessel world [it perceives] are like when a lamp flame is produced: internally it holds the oil and the wick, and externally it emits light. In just this way, the ālayavijñāna takes the internal appropriation as object and takes the external vessel [world] characteristics as object; the principle of its arising should be known to be just like this.' Furthermore, its perception of objects never lapses, and its time undergoes no change; from the first kṣaṇa of appropriation up to the end of life, it evolves with a single taste of discernment.

48.8

Question: Does the ālayavijñāna serve as cause or serve as result in relation to the evolving consciousnesses?

48.9

Answer: They are mutually cause and result. A sūtra verse says:
'All dharmas are stored in consciousness,
And consciousness is likewise in dharmas;
They mutually constitute result-nature,
And also constantly constitute cause-nature.'
The Mahāyānasaṃgraha says: 'The ālayavijñāna and defiled dharmas are mutually cause and condition, like a wick producing a flame which successively produces burning, and like a bundle of reeds mutually supporting one another.' The commentary explains: '"All dharmas are stored in consciousness" means it is capable of storing them, serving as two conditions for the consciousnesses: first, serving as their seeds; second, serving as their basis. "Consciousness is likewise in dharmas" means it is what is stored; the evolving consciousnesses also serve as two conditions for the ālaya: first, nurturing those seeds in the present dharma; second, successively gathering and planting those seeds in future dharmas, because they mutually produce each other. The metaphors of the lamp wick and bundle of reeds raise the predominant condition (adhipatipratyaya) to illustrate the meaning of the cause-condition (hetupratyaya). Just as the lamp wick and flame successively produce the flame—the inner wick producing the flame is like seeds producing the actualized, and the inner flame burning the wick is like the actualized perfuming the seeds—and just as the bundle of reeds mutually supporting each other acts as simultaneous cause (sahabhūhetu), two dharmas are analogously revealed as a metaphor to illustrate the meaning of the cause-condition.'

48.10

Question: Are the seed consciousness and the ālayavijñāna identical or different?

48.11

Answer: They are neither identical nor different. The Mahāyānasaṃgraha says: 'Regarding these seeds of dharmas of the impure category being in the ālayavijñāna: are they different because of having distinct substances, or not different because of having no distinct substances? Both have errors; one must clarify that they are neither identical nor different. This ālayavijñāna and seeds co-arise like this; although there are the dependent and the basis, they are not different on account of distinct substances [...] up to: the dependent is provisional, without substance; the basis is real, having substance. Provisional and real are united; their different characteristics are difficult to distinguish, because there are not two substances. This consciousness previously did not have efficacy, but after perfumed arising it subsequently has efficacy; therefore, it is different from the prior. The prior consciousness is only retribution; it cannot be called "all seeds". The posterior consciousness can act as the cause producing others; it is named "all seeds". The prior consciousness only produces its own continuum, while the posterior consciousness can produce the continuum of both self and other; therefore, it is superior to the prior. For instance, a barley seed produces its own sprout: because it has efficacy, barley is said to be the sprout’s seed. If the barley is old, or damaged by fire, it loses its efficacy; the characteristic of barley is not different, but because its efficacy is destroyed, it is not called a seed. This consciousness is also like this: if it has the efficacy of producing all dharmas, through associating with efficacy it is named "all seeds". If this efficacy ceases without remainder, it is merely called retribution consciousness, not all seeds. Therefore, they are not non-different.'

48.12

Question: How many kinds of seeds are there?

48.13

Answer: The Mahāyānasaṃgraha says: 'There are two kinds of seeds: first, external seeds, which are merely nominal designations, because all dharmas are consciousness only; second, internal seeds, which are real, because all dharmas take consciousness as their root. These two kinds of seeds arise and cease moment by moment, kṣaṇa by kṣaṇa, the earlier arising and the later ceasing without interruption; thus this dharma comes to constitute a seed. Why? Permanent dharmas do not constitute seeds, because they have no difference at any time. Furthermore, how do external seeds, such as grain and barley, without perfuming, come to constitute seeds? They come to be constituted by the internal. Therefore, since there is internal perfuming, if external seeds are constituted, it is not due to their own capacity, but necessarily due to internal perfuming inducing the external, thus constituting seeds. Why? All external dharmas cannot be established apart from the internal; therefore, perfuming is not established in the external. It is solely through having internal perfuming that seeds are established.' Furthermore, because the eighth consciousness arises from seeds, it is called the retribution consciousness; because it can hold seeds, it is also called the seed consciousness. Furthermore, the root consciousness is the truth of arising (samudayasatya), hence it is called seed; it is the truth of suffering (duḥkhasatya), hence it is called retribution. Furthermore, two results must be coexistent with the produced actualized result dharmas, being co-present and unified, only then constituting a seed. The commentary explains: 'This means that these seeds, in relation to the produced actualized result dharmas, are co-temporally present. "Present" has three meanings: first, manifest; second, present [time]; third, presently existing. These three meanings are called "present". Thereby, for a person without nature, the seventh consciousness is not called a seed, because its result is not manifest. Thus the word "manifest" excludes that seventh [consciousness]. "Present [time]" excludes earlier and later. "Presently existing" excludes provisional dharmas; only when the substance is substantially real does it constitute a seed. Therefore, "manifest" resides only in the result; "presently existing" resides only in the cause; "present [time]" applies to both cause and result. "Unified" excludes separation.'

48.14

Question: Are seeds originally existing, or newly produced through perfuming?

48.15

Answer: The Vijñaptimātratāsiddhiśāstra says: 'All seeds are originally existing by nature and are not produced from perfuming; through the power of perfuming, they merely increase and grow. As a sūtra says: "All sentient beings from beginningless time have various elements (dhātus), like a cluster of akṣa fruits, existing naturally by dharma-nature." "Element" is an alternate name for seed. Furthermore, a sūtra verse says:
"The element from beginningless time
Is the common basis of all dharmas."
"Element" means cause. The Yogācārabhumī also says: "Although the substances of all seeds are originally existing by nature from beginningless time, they are newly perfumed and stimulated by defilement and purity. From beginningless time, if sentient beings have the dharma of entering parinirvāṇa, they are fully endowed with all seeds; if they do not have the dharma of entering parinirvāṇa, they lack the seeds of the three kinds of bodhi." Passages such as these provide reliable evidence in no small number. When sūtras say that the nature of mind is pure, they speak of the tathatā revealed by the principle of the emptiness of mind, because tathatā is the true nature of mind. Or they say that the mind substance, not being kleśa, is named "originally pure by nature"; it is not that the nature of the defiled mind is uncontaminated and therefore called originally pure. From this, one should believe that all sentient beings, from beginningless time, possess uncontaminated seeds that do not derive from perfuming, being naturally accomplished by dharma-nature. Later, at the stage of superior advancement, they are perfumed and caused to increase and grow, and uncontaminated dharmas arise, taking these as cause; when the uncontaminated arises, it again perfumes to form seeds. Seeds of defiled dharmas should be known analogously.' The commentary explains: 'The nature of mind is tathatā. Unconditioned tathatā is not the cause of mind, nor is it a seed capable of possessing result dharmas, like empty space and so forth. Therefore, it is not that the nature of the defiled mind is uncontaminated that it is called originally pure by nature.' Furthermore, if one takes the correct doctrine, the originally existing and the newly perfumed combine to produce the actualized, without there being before and after. First, as for the originally existing: within the maturation consciousness from beginningless time, the capacities and differences of the aggregates, bases, and elements arise naturally by dharma-nature. Relying on this, the World-Honoured One said that all sentient beings have various elements from beginningless time, like a cluster of akṣa fruits, existing naturally by dharma-nature. All seeds and the eighth consciousness exist simultaneously; from this, the actualization of the first seven can be produced, and atop the actualized, seeds are again perfumed. Second, as for the newly perfumed: they exist from beginningless time through the repeated perfuming of actualization, hence called newly perfumed. Relying on this, the World-Honoured One said that the mind of sentient beings is perfumed by defiled and pure dharmas, and is accumulated through immeasurable seeds. Dharmapāla's intent is: contaminated and uncontaminated seeds both have newly perfumed and originally existing [aspects], which combine to produce the actualized without confusion. If the newly perfumed meets conditions, it arises from the newly perfumed; if the originally existing meets conditions, it arises from the originally existing. If one one-sidedly clings that they are only from the newly perfumed, or one-sidedly clings that they are only originally existing, both contradict the teachings. If one takes both meanings, it accords well with teaching and reason.'

48.16

An ancient master asked: 'When there has not yet been hearing and perfuming at all, from where does this original existence arise?'

48.17

Answer: It means that from beginningless time, this body and the seeds have existed simultaneously, like the seeds of external grass and trees. Furthermore, an ancient master explained the meaning of perfuming seeds: 'Although dharmas have two kinds, new and old, when they are to produce the actualized, they either arise from the new or arise from the old, and thus are named two kinds of seeds. It does not mean that the two kinds simultaneously produce a single actualized [state] in one moment. If that were so, there would be the fault of multiple seeds co-producing a single sprout. By this, one should know that the seeds of the nimittabhāga of form and so forth are all the same as this.'

48.18

He also asked: 'Within the eight consciousnesses, since they are endowed with the meaning of both original existence and new perfuming, which consciousness is the perfuming cause, and which is the perfumed result?'

48.19

Answer: According to the correct doctrine of the sūtras and treatises, it is the first seven actualized consciousnesses that serve as the cause of the cause-condition (hetupratyaya) that can perfume, perfuming to produce newly perfumed seeds. The eighth consciousness is the result of the cause-condition perfumed and produced by the first seven actualized consciousnesses.'

48.20

He also asked: 'Although the root consciousness and so forth have no power to perfume their own seeds, they can directly produce their own seeds; therefore, the actualized root consciousness and so forth are able to produce their own seeds, acting as the cause-condition. Since they do not perfume their own seeds, how can they produce their own seeds? Furthermore, what is the difference between "perfuming" and "producing"?'

48.21

Answer: "Perfuming" has the meaning of aiding and stimulating; "producing" has the meaning of arising, emerging from a cause. This means that although the root consciousness and so forth have no power to aid and stimulate their own seeds, they have the meaning of directly producing their own seeds. Just as one who has the spiritual lineage (gotra) naturally has originally existing uncontaminated seeds, although they have the capacity to produce results, if they do not receive the aiding and stimulating of contaminated wholesome [dharmas] in the two stages of provisioning and application, they cannot produce the actualized; they must rely on the aiding of contaminated wholesome [dharmas] before they can produce the actualized. Furthermore, just as the wholesome and defiled seeds in the root consciousness can induce their own subsequent homogeneous seeds: although they have the meaning of producing, they do not have the meaning of self-perfuming. Like seeds of grain and barley, although they have the capacity to produce sprouts, if they do not receive the aiding and stimulating of water, earth, and so forth, they also cannot produce their actualization. Although the root consciousness has the capacity to produce seeds, its own strength is weak; it must rely on the sixth and seventh [consciousnesses] to perfume them before they are produced. Due to this meaning, although the root consciousness and so forth are not what can perfume, they can produce seeds; hence, with their direct seeds they can form the cause-condition. The division of the faculties, such as the five sense faculties and sense objects, should also be like this. This explanation now relies on the causal stage: the actualized, in relation to its directly perfumed seeds, can serve as two conditions, namely the cause-condition (hetupratyaya) and predominant condition (adhipatipratyaya), with the sole exception of the eighth and the extremely weak indeterminate [states] in the sixth consciousness, because they cannot perfume. Now, according to this text, since the eighth and the extremely weak indeterminate [states] in the sixth consciousness are excluded from the actualized forming the cause-condition for their direct seeds because they cannot perfume, in relation to their direct seeds there is no meaning of cause-condition. If one says that the root consciousness and the extremely weak indeterminate [states] in the sixth consciousness can produce their own seeds and can form the cause-condition, one would commit the fault of maturation having the ability to perfume, contradicting the holy teaching.'

48.22

He also asked: 'Just as the nimittabhāga of the five sense objects transformed by the first six consciousnesses cannot perfume new seeds of itself, but must rely on the perceiving consciousness taking it as object before it can perfume its own seeds—and therefore the nimittabhāga of the five sense objects can be what perfumes—the extremely weak indeterminate [states] also rely on the perceiving consciousness taking them as object; why are they not the same as the nimittabhāga of the five sense objects in being able to perfume?'

48.23

Answer: Examining this now, conditioned dharmas are divided into three grades. The first is the superior grade: such as the seven transforming consciousnesses and their associates, etc. Because they possess a portion that can cognize and deliberate, their power is strongest; all have the power to perfumed [seeds] by themselves. The second is the middling grade: such as the nimittabhāga of the five sense-objects, etc. Although they possess perfuming power, their power is rather slight; relying on the citta to lend them power, they then perfume [their own seeds] by themselves. The third is the inferior grade: namely, the extremely weak indeterminate [dharmas]. Like an extremely emaciated, sick, and powerless person who cannot rise on their own—even if another lends power to support them, they still cannot rise—the fundamental consciousness and its category are also like this: originally lacking perfuming power, even if one says citta lends them power, they still cannot perfume. By this principle, the extremely weak indeterminate [dharmas] are entirely powerless and therefore are not active perfumers. They are not like the nimittabhāga of the five sense-objects: the latter have their own power, but because their power is rather weak they cannot perfume alone; relying on the assistance of the citta, they have half the power themselves, and thus are active perfumers. By this principle, the correct explanation now is: the aggregate of the eighth consciousness, along with the nimittabhāga of the retributive five sense-faculties and the retributive supporting faculties transformed by it, as well as the retributive prior six consciousnesses, etc., entirely lack new seeds, because they are extremely weak and are not active perfumers; they are produced from originally existing old seeds. The nourished five sense-faculties, their supporting faculties, and the nimittabhāga of the five sense-objects of equal outflow transformed by the prior six consciousnesses can each have both new and original seeds.

48.24

Question: Seeds of pure dharmas are produced from the perfuming of hearing. Within the fundamental consciousness, what are their similarities and differences compared to the principle of perfuming and generating impure seeds?

48.25

Answer: While both defiled and pure seeds possess the principle of perfuming, their increase and decrease differ. When pure dharmas perfume, they diminish the fundamental consciousness; when defiled dharmas perfume, they increase the fundamental consciousness. As the Mahāyānasaṃgraha says: 'The transformation of the basis is called the dharmakāya. Due to the perfuming of hearing, four dharmas are accomplished: first, faithful joy in the Mahāyāna, which is the seed of great purity; second, prajñāpāramitā, which is the seed of the great self; third, the space-receptacle samādhi, which is the seed of great bliss; fourth, great compassion, which is the seed of great permanence. This perfuming impression of hearing and the four dharmas are the seeds of the four virtues. When the four virtues are perfected, the fundamental consciousness is entirely exhausted. The four virtues are originally existent and are not produced from seeds; names are assigned from their cause, hence they are called seeds. This perfuming impression of hearing is not produced to augment the fundamental consciousness, but is produced to extinguish and diminish the power and influence of the fundamental consciousness. It can counteract the fundamental consciousness, and because its nature is contrary to the fundamental consciousness, it is not subsumed under the nature of the fundamental consciousness.' As for impure seeds, they are produced through perfuming impressions and augment the fundamental consciousness; this is their difference from pure seeds.

48.26

Question: What is the meaning of perfuming impression (vāsanā)?

48.27

Answer: 'Perfuming' (xun) means to instigate, or it is like to bring about. 'Impression' (xi) means to produce, to be close to, or to repeat. That is, it instigates and brings about the fruit within the fundamental consciousness, causing seeds to arise, because it is close to their production and growth. Perfuming has two kinds: first, habitual perfuming, meaning perfuming the citta-substance to accomplish defiled or pure phenomena; second, supportive perfuming, meaning the mutual support between the active citta and its object, or between the afflictions, and so on. The Laṅkāvatārasūtra says: 'Mahāmati, inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense-objects and the perfuming of beginningless false discrimination are the causes of the discriminating consciousness of phenomena.' Therefore, avidyā can perfume tathatā to accomplish its defiled dharmas, and original enlightenment can perfume avidyā to give rise to its pure functions. These are all instances of perfuming what cannot be perfumed, which is called inconceivable perfuming; and of transforming what cannot be transformed, which is called inconceivable transformation. The Śrīmālādevīsūtra says: 'Being undefiled yet defiled is difficult to understand; being defiled yet undefiled is difficult to understand.' The Xianshi lun says: 'As for the discriminating consciousness, if it produces the power of establishing perfuming impressions, then due to the power of perfuming impressions within the eighth consciousness—just as burning incense perfumes clothing: the substance of the incense is extinguished, but the fragrance remains in the clothing, which is called perfuming the clothing. This fragrance cannot be said to exist, because the substance of the incense is extinguished; nor can it be said not to exist, because the fragrance is present. In the same way, when the six consciousnesses produce good or evil, they leave behind perfuming power within the fundamental consciousness that can obtain future retributions; this is called seeds.'

48.28

Question: How many characteristics must the active perfumer and the passive recipient of perfuming each possess to accomplish perfuming impression?

48.29

Answer: Each possesses four characteristics that cause seeds to arise and grow; hence it is called perfuming impression. The Vijñaptimātratāsiddhiśāstra says: 'First, the four characteristics of the passive recipient of perfuming are: 1. having the nature of firm abide; 2. having indeterminate nature; 3. having the nature of being perfumable; 4. having the nature of concordance.' An ancient commentary says: 'These four characteristics each have what they exclude.' The treatise says: '1. Having the nature of firm abide: If a dharma is uniform and continuous from beginning to end, capable of maintaining impressions, it is then the passive recipient of perfuming. This excludes transforming consciousnesses as well as sounds, wind, and the like, whose natures do not firmly abide, and thus are not passive recipients of perfuming.' The commentary explains: 'To be the consciousness that is the recipient of perfuming, it must first be uniform, firmly abiding, and continuously uninterrupted, able to maintain impressions; only then is it the recipient of perfuming. Now the prior six transforming consciousnesses are interrupted during the five states of unconsciousness; since they do not firmly abide, they are not passive recipients of perfuming. This also refutes the Sautrāntika master who posits matter and mind mutually maintaining seeds. The author of the treatise states: "Take, for example, when one enters the cessation concentration in the formless realm: both matter and mind are interrupted; at this time, what dharma can maintain seeds?" Furthermore, the five sense-faculties and the five sense-objects do not pervade all three realms and are not firmly abiding; how could they be suitable as the nature of the recipient of perfuming? Moreover, although the seventh consciousness is uninterrupted in the defiled state, on the stages of the ten bhūmis it also has liberation and interruption: namely, when it attains the undefiled state, it cannot maintain defiled seeds, because the defiled and the undefiled are contradictory in substance. Although the eighth consciousness is defiled, because it has no liberation of substance while on the causal stage and is only of unobstructed [indeterminate] nature, this does not prevent it from also being able to maintain undefiled seeds and receive the name of passive recipient of perfuming. One should formulate the syllogism: The prior seven transforming consciousnesses are the subject (pakṣa); they are not passive recipients of perfuming (sādhya); because they do not firmly abide (hetu); like lightning, sound, wind, and so forth (dṛṣṭānta)."'

48.30

Question: If having the nature of firm abide means being the passive recipient of perfuming, then the eighth [consciousness] in the Buddha-fruit also has the nature of firm abide; should it not be called a passive recipient of perfuming?

48.31

Answer: It is excluded by the second characteristic. The treatise says: '2. Having indeterminate nature: If a dharma is neutral and without opposition, capable of admitting impressions, it is then the passive recipient of perfuming. This excludes wholesome and defiled dharmas whose force is intense so that they cannot admit anything, and thus are not passive recipients of perfuming.' The commentary explains: 'To be a recipient of perfuming, it must be exclusively of uniform indeterminate nature; thus, not opposing wholesome or evil natures, it can then receive their perfuming. Now, since the eighth [consciousness] in the Buddha-fruit is of wholesome nature, it does not admit unwholesome or indeterminate natures, and is not a recipient of perfuming. Because the Buddha-fruit is consummate, it is like agarwood or musk, which do not receive the perfuming of foul and filthy things. If it were of unwholesome nature, it would be affliction, and would not admit the perfuming of mental factors such as faith, because they mutually do not admit each other. The nature of the recipient of perfuming is like a magnanimous person of equanimous conduct, who can admit all wholesome and unwholesome matters. An evil-minded person will not do. The eighth consciousness is like a magnanimous person of equanimous conduct, capable of admitting all impressions; possessing this characteristic, it is then called a recipient of perfuming. The Tathāgata's eighth undefiled, pure consciousness merely carries these old seeds that were perfumed while on the causal stage; it does not receive new perfuming, because being exclusively wholesome, it opposes the unwholesome and the like.' It also says: 'Wholesome and defiled dharmas are like agarwood and musk, or asafoetida and garlic, and therefore do not receive perfuming. Indeterminate dharmas are like plain white silk, and therefore can receive perfuming. Just as good does not admit evil, like white not receiving black; and evil does not admit good, like foulness not admitting fragrance—only the containment of the fundamental consciousness is vast in its admission, like the great void.'

48.32

Question: If possessing the two characteristics of having the nature of firm abide and having indeterminate nature means being the passive recipient of perfuming, then the five mental factors [associated with the eighth consciousness], possessing these two characteristics together with the citta king, should also be passive recipients of perfuming. Furthermore, unconditioned dharmas also possess the characteristic of the nature of firm abide; what fault is there in their being passive recipients of perfuming?

48.33

Answer: They are excluded by the third characteristic. The treatise says: '3. Having the nature of being perfumable: If a dharma is sovereign and its nature is not dense and solid, capable of receiving impressions, it is then the passive recipient of perfuming. This excludes mental factors and unconditioned dharmas; unconditioned dharmas are dense and solid, and thus are not passive recipients of perfuming.' The word 'sovereign' specifically excludes Nanda's acceptance that the five mental factors of the eighth consciousness transform and receive perfuming. The author of the treatise states: 'Mental factors are not sovereign, because they arise dependent on another; they are not of the nature of the recipient of perfuming.' The words 'its nature is not dense and solid' specifically exclude Bodhisattva Aśvaghoṣa's [view that] tathatā receives perfuming. The author of the treatise states: 'The substance of the unconditioned is dense and solid, like metal or stone, and does not receive perfuming. That which is perfumable must first have an empty and porous nature capable of admitting seeds before it qualifies.' Aśvaghoṣa defends: 'When I say tathatā receives perfuming, it is because tathatā is the nature and the eighth is the characteristic. Nature and characteristic are not separate: when one perfumes the characteristic, it simultaneously perfumes the nature; or, because the characteristic is subsumed into the nature, what fault is there in tathatā receiving perfuming? It is like making finger rings out of metal or stone.' Dharmapāla refutes this: 'Perfuming applies to characteristics, not to the nature, just as fire burns the world but does not burn space. Now, it is only the citta king of the eighth consciousness whose substance and nature are empty and porous that can receive perfuming, just as clothing that is porous can receive the perfuming of incense.'

48.34

Question: If possessing the three characteristics of having the nature of firm abide, having indeterminate nature, and having the nature of being perfumable means being the passive recipient of perfuming, then this person's eighth consciousness should be able to receive the perfuming of another person's prior seven consciousnesses, because this person's eighth consciousness has the nature of being perfumable.

48.35

Answer: It is excluded by the fourth characteristic. The treatise says: '4. Having the nature of concordance with the active perfumer, etc.: If it is at the same time and in the same place, neither identical nor separate with the active perfumer, it is then the passive recipient of perfuming. This excludes another body, or prior and posterior kṣaṇas, which lack the principle of concordance, and thus are not passive recipients of perfuming. Only the ripening consciousness possesses these four characteristics and can be the passive recipient of perfuming, not mental factors, and so on.' The commentary explains: 'Now, taking this person's eighth consciousness in relation to another person's prior seven, because there is no concordance of the same time and the same place, it is not the passive recipient of perfuming. It also refutes the Sautrāntika master who takes the substance of consciousness of a prior thought to perfume the characteristic of consciousness of a subsequent thought; not being simultaneous, it is also not the passive recipient of perfuming. Next, the four characteristics of the active perfumer are: 1. having arising and cessation; 2. having superior function; 3. having increase and decrease; 4. concordance with the passive recipient of perfuming. These four characteristics each also have what they exclude.'

48.36

Now an outsider asks: Can unconditioned dharmas receive the name of active perfumer?

48.37

Answer: They are excluded by the first characteristic. The treatise says: '1. Having arising and cessation: If a dharma is impermanent and can possess function to produce and grow impressions, it is then an active perfumer. This excludes unconditioned dharmas, which do not change before and after and lack the function of producing and growing; thus they are not active perfumers.' The commentary explains: 'Now the prior seven consciousnesses have arising and cessation, and have the function of producing and growing; thus they are active perfumers.'

48.38

Question: If so, then retributively produced citta, caittas, matter, and non-concurring conditioned formations resulting from karma all have arising and cessation, and also have function; should they not be active perfumers?

48.39

Answer: Setting them aside by means of the second criterion, the treatise says: 'Second, having superior function. If it has arising and cessation, and its force is flourishing and able to generate habits (vāsanā), it is an active perfumer.' This excludes the vipāka citta and caittas, etc., for their power is weak and deficient; thus they are not active perfumers. The commentary explains: The citta and caittas born of karmic afflictions and vipāka are weak and feeble; lacking strong and flourishing functions, they cannot perfume. Although form dharmas (rūpa) have strength, they lack the superior function of cognitive awareness (ālambana). As for the cittaviprayuktasamskāras, both functions are absent. These are not active perfumers. Furthermore, forceful functions are twofold: first, the cognitive function (cognitive awareness), which sets aside the various material forms as perfuming as nimittabhāga, not as cognitive perfuming; second, the forceful function, in that it does not arise spontaneously [by vipāka]. That is to say, the vipāka citta and the like possess cognitive awareness but lack forceful function; they perfume as nimittabhāga, not as cognitive perfuming. Internal form and the like have forceful function but lack cognitive function. The vipāka citta and the like have cognitive function but lack forceful function. The unassociated dharmas lack both. None of these are active perfumers. Only when having cognitive force and function can perfuming be effected, just as only a strong and robust person can accomplish results.

48.40

Question: If having arising and cessation as well as having superior function is termed an active perfumer, then the first seven consciousnesses in the Buddha-fruit also possess these two criteria; should they not be active perfumers?

48.41

Answer: Setting them aside by means of the third criterion, the treatise says: 'Third, having increase and decrease. If it has superior function and can increase or decrease, implanting habits (vāsanā), it is an active perfumer.' This excludes the wholesome dharmas perfected in the Buddha-fruit, which neither increase nor decrease; hence they are not active perfumers. If they could perfume, they would not be consummate; and the Buddha-fruit before and after would have superiority and inferiority.

48.42

Question: If possessing the three criteria of having arising and cessation, having superior function, and having increase and decrease qualifies one as an active cognitive agent, then another person's first seven consciousnesses also possess these three criteria; should they perfume and produce seeds in this person's eighth consciousness?

48.43

Answer: Setting it aside by means of the fourth criterion, the treatise says: 'Fourth, operating in harmony with that which is perfumed. If it is simultaneous and in the same place with that which is perfumed, being neither identical nor separate, it is an active perfumer.' This excludes other persons' bodies and earlier or later moments, as they lack the condition of harmony; hence they are not active perfumers. Only the seven evolving consciousnesses and their caittas, having superior forceful function and undergoing increase and decrease, possess these four criteria and can be active perfumers. Thus, when the active perfumer and the perfumed consciousness arise together and cease together, the meaning of perfuming is established. The growth of seeds within that which is perfumed now is like the scenting of sesame; hence it is called perfuming. The commentary explains: The Mahāyānasaṃgraha says that sesame was originally charcoal; buried in the earth for a long time, it transformed into sesame. When sesame and flowers arise together and cease together, inner perfuming takes place, and thus a fragrance is generated. Furthermore, 'seed' is an alternative name for habit (vāsanā). Habits necessarily arise due to perfuming. As an analogy, the fragrance of sesame arises because it is perfumed by flowers; that is, whatever fragrance exists in sesame must depend on the perfuming of flowers before it becomes fragrant. In the Western regions, if one wishes to make perfumed ointment to smear on the body, one first takes sesame seeds with flower fragrance, gathers them in one place, and steeps them until thoroughly macerated; later, one presses the oil from the sesame, and the oil then has a rich fragrance. Formerly, there was no fragrance in the sesame; it arose due to the perfuming of flowers. As for the meaning of perfuming, it requires arising and ceasing together for the meaning of perfuming to be established. It is not like a seed giving rise to a sprout, which is at a different time; because it does not arise and cease together, it cannot serve as an analogy.

48.44

Question: If one says that it must be in harmony and in the same place with that which is perfumed before it can be called an active perfumer, then when descendants perform meritorious deeds for their living or deceased parents and for earlier deceased sons and grandsons, this too is perfuming another's consciousness, since they obtain merit; how can this not be accepted?

48.45

Answer: There are two explanations of this. One says: This merely acts as an adhipatipratyaya, causing the deceased oneself to generate the resolve; it is not perfuming another's consciousness. The second says: Among seven parts, it is accepted that one part is obtained.

48.46

Objection: Merely that one part of merit is obtained means this person creates the blessing and another person receives the retribution; this should contradict the principle of Vijñaptimātra.

48.47

Answer: There are five powers that Vijñaptimātra does not judge [by ordinary rules]: first, the power of samādhi; second, the power of abhijñā; third, the power of borrowing consciousness; fourth, the power of great vows; fifth, the power of the majestic virtue of the Dharma.

48.48

Question: When the seven active perfumers perfume the eighth consciousness, in terms of the four parts (catur-bhāga), which part do they perfume?

48.49

Answer: The first five evolving consciousnesses can perfume the seeds of the nimittabhāga of the ālayavijñāna. The sixth manovijñāna can perfume the seeds of both the nimittabhāga and darśanabhāga of the eighth consciousness. The seventh manas only perfumes the seeds of the darśanabhāga of the eighth consciousness.

48.50

Question: Among the four parts of the first seven consciousnesses, which parts are capable of perfuming?

48.51

Answer: The darśanabhāga and the nimittabhāga are able to perfume seeds, because these two parts have active functions.

48.52

Question: The nimittabhāga is material; how can it perfume seeds?

48.53

Answer: It is simply that the darśanabhāga imparts power to it, causing the nimittabhāga to perfume seeds, just as an owl clings to a clod of earth to form an eggshell. Furthermore, the darśanabhāga receives power from the svasaṃvittibhāga.

48.54

Question: When the first five consciousnesses perfume the nimittabhāga seeds of the eighth consciousness, the nimittabhāga of the eighth consciousness has three objects. Which nimittabhāga seeds do they perfume now?

48.55

Answer: They only perfume the nimittabhāga seeds of the real five sense-objects of the internal body and external receptacle world; they do not perfume the rest, because they cannot cognize them.

48.56

Question: Do the five consciousnesses perfume three kinds of seeds at all times, or is it not so?

48.57

Answer: They always perfume three kinds of seeds. Even when cognizing objects of a different realm, the five consciousnesses must rely on the nimitta of their own eighth consciousness to perfume the seed of the basic substance (bimbamātā). Again, as when from the second dhyāna and above, one borrows the three consciousnesses of the first dhyāna to cognize the three objects of the higher stages, they also each perfume three kinds of seeds. The seeds of the nimitta and the basic substance are included in the second dhyāna and above; the seeds of the darśanabhāga belong and are bound to the first dhyāna. Because the dharmas of that specific stage are absent when crossing realms and stages, it is called 'borrowing'. If one attains the mutual use of the senses, cognizing the five sense-objects of oneself and others, all of them perfume three seeds; because they are subsumed under actual objects (pariniṣpanna-viṣaya) and their basic substance is identically the nimittabhāga of the eighth consciousness. When the sixth consciousness cognizes the darśanabhāga of the eighth consciousness, it perfumes and obtains two seeds—darśana and basic substance—both of which are mental seeds. That is, it perfumes and obtains the darśanabhāga seed for the eighth consciousness, and also perfumes and obtains the darśanabhāga seed for the sixth consciousness itself; the intermediate nimittabhāga is not perfumed. When the sixth consciousness cognizes the nimittabhāga of the eighth consciousness, it may perfume three seeds: it perfumes and obtains the cognitive darśanabhāga seed for itself; if it is in direct perception (pratyakṣa), it also perfumes and obtains for itself the nimittabhāga seeds of the five sense-objects; and it perfumes and obtains for the eighth consciousness the basic substance seeds of the five sense organs and sense-objects. In most cases, it merely perfumes the two seeds of darśana and the basic substance.

48.58

Question: When the sixth consciousness cognizes the nimittabhāga of the eighth's three objects, does it perfume and obtain the seeds of all three objects?

48.59

Answer: It only perfumes the seeds of the bodily faculties and the receptacle world. When cognizing the object of seeds, it does not perfume seeds, for fear of committing the fallacy of infinite regress. When the sixth consciousness cognizes the five sense organs and the object of seeds, these are all solitary shadow objects (adhimokṣa-pratibhāsa). Some say they are actual objects (vastu-viṣaya); in that case, the nimittabhāga must be real, and there would be a double set of five active sense organs, committing the fallacy of an increase in the realm of sentient beings. Therefore, we know this is untenable.

48.60

Question: The sixth consciousness can cognize all four parts of the eighth consciousness; why is it said that it only perfumes the seeds of the darśanabhāga and the nimittabhāga?

48.61

Answer: Because the two inner parts and the darśanabhāga are identically mental seeds, they are subsumed within the darśanabhāga.

48.62

Question: When the sixth consciousness cognizes the one hundred dharmas, does it perfume the seeds of the basic substance for all of them?

48.63

Answer: If it cognizes the unconditioned, the cittaviprayuktasamskāras, and the nominal portion of caittas, none of these perfume the seeds of the basic substance. The real ones do perfume them. Because when cognizing nominal dharmas, they are merely solitary shadow objects; thus, it also does not perfume the seeds of the nimittabhāga. The seeds of the cognitive darśanabhāga are indeed perfumed. If the seventh consciousness cognizes the darśanabhāga of the eighth consciousness to perfume seeds, it only perfumes two seeds: darśana and the basic substance; it definitely does not perfume seeds of the nimittabhāga. Its intermediate nimittabhāga merely arises jointly from both ends and still partakes of two moral natures: the half arising from the basic substance is non-obscured (anivṛta), and the half born from the cognitive darśanabhāga is obscured (nivṛta).

48.64

Question: As in the previous discussion of the third, 'that which is perfumed', Dharmapāla challenged Aśvaghoṣa's principle of tathatā receiving perfuming. As for the meaning of perfuming, it perfumes characteristics, not the nature, just as fire burns the world but does not burn empty space. How is this meaning of tathatā receiving perfuming to be reconciled and harmonized?

48.65

Answer: Generally speaking, regarding the perfuming and the perfumed, there are roughly two traditions: first, the Dharma-characteristic tradition (Dharmalakṣaṇa); second, the Dharma-nature tradition (Dharmatā). The preceding objection by Dharmapāla was based on the Dharma-characteristic tradition. Here, Aśvaghoṣa relies on the Dharma-nature tradition. In the present Dharma-nature tradition, the seven consciousnesses and the rest also act as the perfuming agents, and the eighth acts as the perfumed. Within this eighth [consciousness], because the tathāgatagarbha is established according with conditions, it contains both the aspect of arising-and-ceasing and that of non-arising-and-ceasing. What is spoken of here as 'perfuming' is a perfuming of non-perfuming, a transformation of non-transformation—that is, it perfumes the characteristic of tathatā according with conditions within the gate of arising and ceasing. Within the gate of tathatā, however, there is no perfuming. Both of these meanings of perfuming and transformation are inconceivable, because they are defiled without being defiled. As the Awakening of Faith says: 'Furthermore, by means of the principle of the perfuming of four kinds of phenomena, defiled and pure phenomena arise without cessation. First is the pure, called tathatā; second is the defiled, called avidyā; third is the deluded mind, called the karmic consciousness (karmavijñāna); fourth is the deluded sphere, called the six dusts (guṇa). The meaning of perfuming is like worldly clothing, which is neither foul nor fragrant: whichever substance perfumes it, it then takes on that scent. Tathatā is a pure phenomenon whose nature is not defiled; yet because avidyā perfumes it, there are characteristics of defilement. Avidyā is a defiled phenomenon that truly possesses no pure karmic function; yet because tathatā perfumes it, it is said to have pure functions. How does the perfuming of defiled phenomena continue without cessation? It means that relying upon tathatā, avidyā arises and serves as the cause of all defilements. Yet this avidyā then perfumes tathatā. Having perfumed it, it generates the mind of deluded thoughts. This mind of deluded thoughts in turn perfumes avidyā. Because of this perfuming, one fails to awaken to the true Dharma. Because one fails to awaken, characteristics of deluded objects appear. Due to the perfuming power of the mind of deluded thoughts, diverse attachments are produced, various karmas are created, and numerous painful retributions of body and mind are undergone. The meaning of the perfuming of deluded objects has two distinctions: first, the perfuming that increases discrimination; second, the perfuming that increases clinging. The meaning of the perfuming of the deluded mind also has two distinctions: first, the perfuming that increases the fundamental karmic consciousness, causing arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; second, the perfuming that increases the discriminating consciousness of phenomena (vastu-prativijñapti), causing all ordinary beings to undergo the suffering of karmic bondage. The meaning of the perfuming of avidyā also has two distinctions: first, the fundamental perfuming, which accomplishes the meaning of the karmic consciousness; second, the perfuming of views and cravings, which accomplishes the meaning of the discriminating consciousness of phenomena. How does the perfuming of pure phenomena continue without cessation? It means that tathatā perfumes avidyā. Due to the power of the causes and conditions of this perfuming, it causes the mind of deluded thoughts to loathe the suffering of saṃsāra and seek the bliss of nirvāṇa. With this deluded mind's causes and conditions of loathing and seeking, it in turn perfumes tathatā. Because of this perfuming, one gains confidence in oneself that one's own body has the Dharma of tathatā, inherently pure in nature, and realizes that all realms are merely the deluded movements of the mind and are ultimately non-existent. Because one can know this in such a true manner, one cultivates the dharma of detachment and gives rise to various compliant practices, devoid of discrimination and devoid of grasping. Traversing immeasurable asaṃkhyeya kalpas, through the power of habituation, avidyā is extinguished. Because avidyā is extinguished, the characteristics of the mind do not arise. Because the mind does not arise, the characteristics of the objective realms are extinguished. In this way, all defiled causes and defiled conditions, as well as the mental characteristics of the defiled realm, are entirely extinguished; this is called attaining nirvāṇa and accomplishing diverse sovereign karmic functions. The meaning of the perfuming of the deluded mind has two distinctions: first, the perfuming of the discriminating consciousness of phenomena, causing all ordinary beings and practitioners of the two vehicles to loathe the suffering of saṃsāra and, according to their own capacity, advance toward the unsurpassed path; second, the perfuming of the manas, causing all bodhisattvas to generate vigorous resolve and swiftly enter into non-abiding nirvāṇa. The meaning of the perfuming of tathatā also has two distinctions: first, substance-perfuming; second, function-perfuming. As for substance-perfuming: tathatā from the beginningless past is fully replete with all immeasurable uncontaminated [qualities] and is also replete with functions of inconceivable, supreme spheres, constantly and without interruption perfuming the minds of sentient beings. Due to this power, it causes all sentient beings to loathe the suffering of saṃsāra and seek the bliss of nirvāṇa, to have confidence in themselves that their own bodies possess the true Dharma, and to generate the resolve to cultivate practice. As for function-perfuming: this is the power of external conditions for sentient beings, which has immeasurable meanings, explained briefly as two kinds: first, differentiated conditions; second, equal conditions. Differentiated conditions means that from sentient beings' initial arousal of the aspiration up to their attainment of buddhahood, they receive the aid of good spiritual friends, such as buddhas and bodhisattvas, who manifest bodies and so forth according to what is appropriate to convert them. Equal conditions means that all buddhas and all bodhisattvas, through equal wisdom and equal aspirations, universally wish to deliver all sentient beings, operating spontaneously and continuously without ever breaking off. Because this wisdom perfumes sentient beings, it causes them to be mindful of the buddhas and bodhisattvas, or to see or hear them, thereby producing benefit, entering pure samādhis, and according to the hindrances they sever, obtaining the unobstructed eye; in thought after thought, all worlds are equally made manifest, and they see immeasurable buddhas and bodhisattvas.' The Record of the Huayan [Commentary] states: 'Thus tathatā is both that which can perfume and that which can be perfumed.' Therefore, the Laṅkāvatārasūtra says: 'Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness.' This means that it perfumes that which cannot be perfumed; hence it is called 'inconceivable perfuming.' Tathatā does not change yet according with conditions becomes phenomena; this is called 'inconceivable transformation.' This also means being defiled without being defiled. Dharma Master Fazang said: 'The deluded mind extends to both the karmic consciousness and the consciousness of phenomena; here, relying on its root, it merely speaks of the karmic consciousness. When it says that due to perfuming there are characteristics of defilement: tathatā fundamentally has no characteristics; according with perfuming, characteristics appear. Furthermore, it reveals that deluded dharmas have no substance, so it merely says "characteristics." This explains the scripture's statement that the tathāgatagarbha is perfumed by bad habits, and so forth. The above refers to tathatā within the gate of arising and ceasing. When it says there are pure functions: this is inherent enlightenment-tathatā within the gate of arising and ceasing, so there is the meaning of perfuming. Within the gate of tathatā, there is no such meaning. Because this inherent enlightenment internally perfumes non-enlightenment, causing it to loathe [saṃsāra] and seek [nirvāṇa], turning back against the stream and according with the true, it is called "function." This explains the scripture's statement that due to the tathāgatagarbha, one is able to loathe the suffering of saṃsāra and joyfully seek nirvāṇa. The Nirvāṇa Sūtra says: "Icchantikas, by the power of buddha-nature, generate good roots once again." That statement about the power of buddha-nature refers precisely to this power of the internal perfuming of inherent enlightenment. Truly, because the one consciousness contains these two aspects, they mutually perfume one another and pervasively give rise to defilement and purity. Here, "buddha" means enlightenment, and "nature" means inherent; hence it is called inherent enlightenment.'

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宗鏡錄 — Classical Chinese